CHrist having given a Command to his Apo­stles to go and teach (or disciple,) all Nations, Mat. 28.19. baptizing them in the name of the Father, Son, and holy Ghost. We find in this story of their Acts, (wherein some of their travels are related,) that as soon as they had per­swaded any persons to be Christians, immediately they received them into their fellowship, by this Ceremony of washing them with water. A Truth which among all the Disputes about Baptism, one would think should never have been quarrelled; yet there have been [Page 2] those busie phansies in the world that have called this into Question,August. de haeres. 46. & 59. and would perswade us that our Saviour in those words intended not any such wa­shing with water, and no other Bap­tism is to be owned, but that of the Spirit.

But so men may say, if they please, that when Philip and the Eunuch went into the water, Act. 8.38. he baptized him with fire. If the Apostles could understand our Saviours meaning, those men are suffi­ciently refuted by their practise; for though our Saviour Baptized none that we read of, but with the Spirit; (and the Papists will have a hard task to obtain this preheminence for Peter, that he received the Baptism of water at Christs hands:) yet it will be need­less pains to prove that his Apostles and their Successors after them did initiate, and admit Disciples in that manner.

But notwithstanding this, there are others that (left the world should be quiet,) do start a new Question, Whe­ther that Command of our Lords ex­tended any further, then to the first proselyting of the Nations, or ought [Page 3] now to be followed among Christian people? who might have spared the labour of making such a doubt, unless they could give us some ground to think, that that part of their Com­mission was after revoked, or then li­mited to such a time, and likwise solid­ly expound those following words, I am with you alwayes to the end of the world, and shew us why the work of the new birth (which the Apostle makes the signification of Baptism,) is not now as well as then to be shadowed and represented, Yet others will not let their wits be at rest, but make a fur­ther inquiry, Whether the words of our Saviour include in them a Com­mand, or only a Permission, because he saith only Baptizing, not Baptize? [...] Though the constant practise of the Apostles in this Book related, and of the Church afterward, might well have been sufficient to have silenced these thoughts without any further dispute; and the following words likewise Teaching them, [...]. verse 20. &c. would have told such men that their inquiry was need­less, unless it can be thought, that be­cause he doth not say, Go teach, we may [Page 4] chuse whether we will give any further instruction to our people.

Taking it therefore for granted, (without engaging my self in such questions,) that the words now read, do speak of Baptism by water still to be retained in the Church of God; you may observe in them these three things.

1. A Rite or Ceremony used, and that is Baptism, or washing with Wa­ter.

2. The persons baptized, The Jaylor, and all his.

3. The time of its Administration, [...], straight-way, instantly, at that hour of the night that the fore­going story was acted, without any fur­ther delay.

From which I am invited to treat of three things; First, Of the Use and Intention of Baptism. Secondly, Of the qualities or dispositions of those that receive it. Thirdly, Of the time that is required to render them per­sons fitly qualified to receive it.

For the Explication of the first, we need find no fault with the common language, that saith, Baptism in its ge­neral [Page 5] notion is an outward visible sign and seal of some inward and invisible grace and favour conveyed, and made over thereby unto us. But to diffe­rence it from the other Sacrament, we must enquire what that grace, favour and priviledge is, and shew how it doth signifie, and seal it between God and us. And upon due consideration, I believe we shall find, that to be Bap­tized, expresseth something on our part, and something on Gods, both which put together, make it a foede­ral Rite, whereby we and God en­ter into a Covenant and Agreement together, and mutually engage to the performance of several things, which are all to our behoof and be­nefit.

1. As we present our selves to the Minister of this Sacrament, and receive it, so it expresses something done by us; and then 2. As the Minister (Gods Deputy or Embassadour,) doth receive us, and wash us with this water, by the Authority, and into the name of the Father, Son and Holy Ghost; so it expresseth something done by God. Both which it concerns us [Page 6] for the securing of our duty, and our comfort also, to be acquainted withall; and therefore I shall shew you,

1. What is the true meaning and intent of it on the part of the person baptized who offers himself, or is offer­ed to receive it: which I will lay before you in these particulars.

First, In the general notion of it, it is a profession of a Religion wherein­to we enter, and to which we engage to be faithfull and constant Disciples. It is a Ceremony whereby Proselytes are made, and all that use it do there­by come into a new way and state, for­saking all their old perswasions, practi­ses and relations wherein they were born and bred, that are contrary to, and inconsistent with these new In­gagements. It is well observed by St. August. In nullum nomen re­l [...]gionis, seu v [...]r [...]m, s [...]u f [...]lsum co­ [...]g [...]tari p [...]ssant h [...] ­ [...]in [...]s, ni [...] al quo Signaculorum seu Sacramentorum visib lium Con­o [...]t [...]o [...]oll g [...]atur. adv. Faust. l. 19. cap. 11. That men can be associated to­gether in no Religion, whether true or false, unless they be combined by the com­mon tie of some visible signs and Sacra­ments of their profession. Which the world hath found by so long experi­ence [Page 7] to be true, that I need not be care­full to prove it. The Jews it is mani­fest were differenced from others by Circumcision, and (as their Doctors tell us,) entred into Covenant with God, not only by it, but by Baptism al­so, together with a sacrifice unto him. And when a Heathen would become a Jew, and undertake their Religion,See Pux­torf. Lex. Rab. vocab. [...] and so repose himself (as their phrase is,) under the wings of the divine Ma­jesty, he was to be circumcised, bap­tized, and offer Sacrifice; for which Maimon (as sundry Learned men ob­serve out of him,De prohi­bito con­gressu.) brings no other proof, but that Num. 15.15. As ye are, so shall the stranger be; so suppo­sing as a thing well known, that by those three the Jews submitted them­selves to the yoak of the Law. And it is as commonly known that they say their mothers entred into Covenant only by Baptism & Sacrifice, and so did some Proselytes by those (without Cir­cumcision,) ingage to worship the one God of Abraham, Isaac and Jacob, and forsaking all Idols, to observe him on­ly; as that passage of R. Joshuahs clear­ly shews, (which is cited by Raymun­dus,) [Page 8] He is baptized,Pug. Fidei Part. 3. Dist. 3. cap. 11. and not circum­cised, Behold this is a stranger convert­ed, for loe we find of our mothers, (viz. Sarah, Rebecca, &c.) that they were baptized, but not circumcised.

Baptism now hath no different sig­nification, but only we lay this Ingage­ment upon our selves, to worship the God & Father of our Lord Jesus Christ; & to come to him through his Son, & to embrace that religion which he teaches us from God, which is that whereby we are distinguished from Jews, Mahome­tans, and all other people in the world, who go not to God through this Medi­ator, nor own that blessed Gospel that he hath delivered unto us.

If any should ask me, why by Baptism we should make this Profession rather then any other Rite; The answer me­thinks is easie, if what hath been said he considered, together with the parti­ticulars that I shall mention after I have dispatched this general notion of it. And besides, it seems considerable to me, that Moses the Mediator of the Old Covenant did receive the people into it by Baptism, and not by Circum­cision. For it is not only said, Exodus [Page 9] 19.10. That they should sanctifie them­selves, and wash their cloaths; but it is likewise plain from Joshuah 5.5. That none were circumcised while they were in the wilderness, and they are not all the while reproved or rebuked for it, and were notwithstanding within the Covenant, which was sure by some Ce­remony or other; and the Apostle al­so saith, 1 Cor. 10.2. That they were all baptized into Moses in the cloud, and in the sea. God by the covering of the cloud, took them under his wings and protection, owning them for his peo­ple, and they passing through the heart of the sea, the waters inclosing them round about, did profess to trust in God, and there to drown all the thoughts of Aegypt which sometimes they feared, and sometimes they loved over-much. Now as only Baptism and not Circumcision was used, when God conducted his people by the visi­ble ministry of Angels, (who marched with them in the cloud,) and delivered them from the slavery and bondage of Aegypt by the hand of Moses; so God thought fit to use no other way of making Disciples when he sent his own [Page 10] Son to work a greater salvation for us, and to be the Mediator of a better Covenant with us, of which the antient Jews do not seem to have been altoge­ther ignorant, when they say, that there shall be such a multitude of Pro­selytes in the days of the Messiah, Vid. Grot. in Mat. 3.6. that they shal be admitted by Baptism only without any Circumcision. It may not be unfit to add, that all nations used Washings so much, that there could not be invented (one would think,) a Rite more likely to be readily received then this. The Jews it is plain, not only when they admitted persons into Covenant, but afterwards also in case of legal pol­lutions used divers Washings, as the A­postles phrase is, Heb. 9.10. Three sorts of which I find observed by a learned man;Gaulmyn not. in vit. Moses. l. 1. cap. 11. First, There were their [...],Mr. Po­cock hath largely shewn that [...] and [...] do not signifie among them alwayes the Washing of the whole body, which is to be observed against those that make it now ne­cessary. Not. Misc [...]l. cap. 9. their daily washings which were introduced by the Pharisees. Se­condly, There were their Baptisms or Immersions of the whole body into [Page 11] water, which all the Jews were bound unto in their confessions. And thirdly, The bathings of their women which they were tied unto seven weeks after their delivery of a child. Unto which I may likewise add, that Washing was used as a token of innocency and free­dom from such guilt as might be thought to cleave to a person; which the Psalmist supposeth in that phrase, Psalm 26.6. and the book of Deutero­nomy plainly expresseth, 21. 6, 7. They shall wash their hands, and say, Our hands have not shed this blood, &c. which perhaps Pilate would imitate, (having to do with the Jews,) when he had condemned our Saviour, Mat. 27.24. For he washed his hands before the multitude, and said, I am innocent of the blood of this just man, see ye to it; as if it had been but an accidental murther, or that which he could no more help, then if a man had been killed by chance. Certain it is the Gentiles like­wise used Washings very much, not on­ly after murthers, but likewise in case of other crimes, and also in their ad­missions of persons into the secrets of some of their Religions; for which [Page 12] seeDe Baptis cap. 5. & de Praescrip. cap. 40. Tertullian. And if there were no­thing else to make us believe the Jews used this Ceremony in these cases, this might make it very probable, for the Gentiles were but their Apes, and the Devil (as [...], &c. Apolog. 2. Just. Martyr observes in this very case of Baptism,) took di­vine Rites, and made them do service in his hellish Mysteries; They hearing (saith he,) the saying of the Prophet, Isa. 1. Wash you, make you clean, &c. would have their Worshippers sprink­led with water when they went into their Temples to make an offering, yea and be washed all over before they came thither. All which being true, our blessed Lord might think it fit to inno­vate as little as he could, & so to accom­modate this significant and innocent Ceremony to his purposes, and tran­slate it from the Jews to be a Rite whereby to profess inward purity of body and soul, just as he did in the other Sacrament of the Lords Supper, wherein he hath made use not only of the bread and wine, but as divers have observed, of the accustomed words which the Jews then used at the Pas­chal Supper. For so his Wisdom judged [Page 13] it meet to make former Rites serve his own ends, rather then introduce strange and unheard of things which had not been known in former times. His design was not novelty, but truth, not his own glory, but the good of men, and so he conformed himself in this to their practise, which (that I may speak more particularly,) is to be con­sidered.

Secondly, As a profession of Re­pentance from dead works, a relin­quishing of all ungodliness and world­ly lusts, so as never more to be friends with them. This is taught us not only by the Baptism of John which was ad­ministred with confession of sin, and is called the Baptism of Repentance, Mat. 3.6, 8. Mar. 1.4. and likewise accompanied with an Exhor­tation to bring forth fruits meet for Repentance, and in refusing of which the Pharisees are said to have rejected the counsel of God against themselves;Luk. 7.30. but also by the exhortation of the A­postle to the new Converts. Act. 2.38. Repent and be baptized every one of you, &c. i. e. make profession of your Re­pentance by Baptism to the remission of your sins, the sense of which had [Page 14] pricked them in their hearts. And it is further manifest from all the circum­stances of Baptism. For they put off their old cloaths, and stript themselves of their Garments; then they were im­mersed all over, and buried in the wa­ter, which notably signified the putting off the body of the sins of the flesh, (as the Apostle speaks,Col. 2.11.) and their en­tring into a state of death or mortifi­cation after the similitude of Christ; according to the same Apostles lan­guage elsewhere, We art baptized into his death, Rom. 6.3, 4, 6. we are buried with him in Bap­tism, knowing that our old man is cru­cified with him, that the body of sin might be destroyed, that henceforth we might not serve sin. All which was rendred still more significant by the Antients, who baptized only on the last day of the week at night, i.e. on the even of two Lords dayes in the year, (called therefore by Chrysostome [...],) Because Christ then say in the grave, and was about to rise again. In conformity to whom, they by this Rite did profess them­selves to be dead, and (coming out of the water,) there to leave all their sins [Page 15] drowned and buried in that grave, never to revive again. There is one thing more (not to be forgotten,) which makes it more clear, that it was intended for a profession of Repentance, & that is the Renunciation which they made to the Devil, the world, and the flesh; or the open declaration upon the question propounded which they made against all Gods enemies, the form of which so many antient Authors do record, that it is vain to cite any; but the sense of it was this, Do you renounce, or do you forsake the world, and all the va­nities, follies and wickedness there­of? I do forsake them, said the person to be baptized. Do you forsake the Devil, will you have never any thing to do with his works? I do forsake him, and abhor them all, &c. unto which the Apostle is thought to have refe­rence, 1 Pet. 3.21. when he speaks of the answer of a good conscience, as the Baptism which saves us, and not the outward washing, or putting away of the filth of the flesh. This [...], this question, What shall I do to be saved? and consequently the hearty answer to all that is proposed as requi­site [Page 16] to salvation, is that which makes Baptism to be valid, and of force unto us. The Jews say in their tradition, that Adam stood a whole week up to the neck in water, begging of God to accept of his Repentance for what he had committed. Whatsoever he did, I am sure this Washing with water doth most fitly represent both our ac­knowledgements that we are worthy to die, and be swallowed up in the wa­ter, and our profession that we will forsake all our filthiness, if we may but be accepted unto life.

Thirdly, It is a Profession of faith in the Father, Son and Holy Ghost. For we are baptized into their name, and so it signifies, either first that we hear­tily accept of the Father for our God and happiness, to love him above all; and of the Son, for our Lord and Sa­viour, as the way unto the Father; and of the Holy Ghost for our Sanctifier, Guide and Conductor to the Son; or secondly (which comes to the same,) that we embrace that Doctrine for our Rule which is delivered unto us from the Father, through the hands of his Son, by the Power of the Holy Spirit, [Page 17] to fear all his threatnings, to relye up­on all his Promises, and to yield obedi­ence to all his Commands as long as we live. That this profession of Faith was made in Baptism is plain, not only from Acts 8.37. where Philip saith to the Eunuch, If thou believest with all thine heart, thou mayst be baptized, and he answers, I believe that Jesus Christ is the Son of God; but likewise from this, that the word Baptism is put for the whole Doctrine which he preached, who did baptize, as you may see, Acts 18.25. (knowing only the Bap­tism of John,) Acts 19.3. [Into what were you baptized? and they said, into Johns Baptism:] By which it appears, that being baptized into such a name, though one should speak nothing, ex­presses a consent to embrace that word which he preaches and declares to be the Will of God. Yea, Baptism is an open profession and Declaration to all, that we are of such a faith, for it is not enough that we are perswaded of the Truth of Christs Religion, but we ought also publiquely to own it, and manifest to the world our belief of it, which seems to me to be the meaning [Page 18] of that place, Mark 16.16. He that believes, and is baptized, shall be saved: i. e. He that owns the faith of Christ in Truth, and makes a pro­fession of his belief by receiving this mark of the Christian Religion, he shall be accepted of God to life. For that was required by our Saviour of his Disciples, that they should not be ashamed of him before men, nor be afraid to let the world know that they were his disciples, by using all those things whereby they were distinguish­ed from the rest of men.

4. It is a profession of holiness and obedience, and an engagement we thereby lay upon our selves to main­tain all purity in body and soul, which is the immediate consequent of the two former, and seems to be alluded unto by the Apostle, when he saith, 1 Cor. 6.11. Such were some of you, but you are washed, but you are sanctified, &c. i. e. you have betaken your selves by re­ceiving of Baptism to a holy and pure Conversation: And it is more plainly expressed by him, Gal. 3.27. As ma­ny of you as have been baptized into Christ, have put on Christ. In token [Page 19] of which, and that they intended all Purity, (like those in the Reavelation, who are said to follow the Lamb in white,) they were presently cloathed with white Garments when they came out of the water. From whence that day was called White Sunday, which was one of the principle times when the Antients did admit persons to Baptism; and they all professed hereby, that they hated the grament spotted with the flesh, and would never return again to the dirty pleasures of the world wherein they had wallowed. An antient Christian Poet doth excel­lently express it.

A bright garment was cast over shining and glistering souls, and the Great Shepherd took no small plea­sure in his milk-white Lambs, whose outward lustre did but signifie that they were become the Children of the Light, and of the day, and would have no more fellowship with the un­fruitfull works of Darkness, Eph. 5. [Page 20] 8,Filesacus. l. 1. select. cap. 3. 10. Which place some would inter­pret of Baptism, called therefore by the Antients [...], or Illumination, of which those splendid Garments was a fit signification.Georg. Fhelavius annot. ad Christoph. Angel. The Greeks at this day put such a Robe upon the Child immediately after Baptism, saying, Re­ceive this lucid and immaculate Cloathing, and bring it before the Tribunal of our Lord Jesus with­out spot, and thou shall have eter­nal life, Amen. Certain it is, that all true Christians have ever accounted this the great intent of this outward Rite of Baptism, to be an Ingagement to Holiness; [...] is the sense of them all. Be clean, not only by the washing of thy body, but the purgation of thy mind. Bath and steep thy soul in holy truths, till they have fetcht out all thy filth. For even a Jew can say, Qui baptiza­tur sine intentione, perinde est ac si non baptizatur; Joseph. de Voysin, de Lege div. cap. 7. He that doth not intend that which is meant by Baptism, is as if he were unbaptized; for it is not dirt (saith he,) and excrementious adhe­rencies that a man washeth away, but there is a Resemblance herein of the [Page 21] cleansing of the soul from all filthiness, i. e. from those perverse thoughts, and evil habits which he professes to for­sake by bringing his soul to the waters of Vertue and Knowledge, as Ezekiel saith, chap. 36.25. Thus Maimon. And therefore they well said, He that comes from among the Gentiles unto us [...] for the sake of any worldly vanity,Buxtorf. in vocab. [...] he is not a Proselyte of Justice; for which cause they used to examine him, whe­ther for the hope of gain, or honour, or compelled with fear, he betook him­self to their profession, and to search whether there were any young man, or woman of Israel that the party made love unto, because they would have them only out of holy ends un­dertake their Religion. And indeed their rising again, & coming out of the water, did likewise signifie this, that they had left their filthiness behind, & were made new men, hence-forward to serve God in Righteousness and Holi­ness all the dayes of their life.

5. It is a Profession of self-denial, and taking up the Cross if we meet with it in our Christian course. For [Page 22] Waters signifie in Scripture Afflictions and Tribulations, which sometimes go over our heads and overwhelm us. And accordingly our Saviour speaking of his sufferings,Luke 12.50. Mat. 20.22. saith, I have a Baptism to be baptized with, &c. And are you able to be baptized with the Baptism that I am baptized with? i. e. to take part with me in my sufferings and indurances here in the world for Gods sake? and immediately it follows, You shall in­deed be baptized with my Baptism, you shall be wet in blood, and baptized in your own tears and sweat. Whosoever puts on Christ, takes upon him his suf­ferings, and renounces (as you have heard,) to all those things, though never so dear, that would devest him of his dearer Saviour, or make him false to that Covevant into which he doth enter. So the Samanaeans among the Indians (as Porphiry tells us,L. 4. [...].) as soon as they were chosen to be of the society of those Divines, and had that Title, they shaved their body, and re­ceived a Stole or long Robe, after which they renounced [...] to all their Estates, never thinking of re­turning to Wife, Children, or any [Page 23] other thing, making no account of them; but wholly imploying themselves in the things of God, (as his words are,) they lived [...], without wives, or Possessions, or their former Injoyments. Such a white Gar­ment I told you the Christians some­time received in token of their put­ting on Christ Jesus the Lord; with that they put on new relations, and espoused another Interest, and did pro­fess to forsake Father, Mother, Wife, Children, Houses, Lands, and all things else for his names sake, and to call no­thing theirs, but only Christ. Which likewise we cannot deny, they did very antiently represent, by signing them with the sign of the Cross, (innocent­ly enough it is likely, till Superstition did abuse it,) in token of the crucified, afflicted condition into which they must be willing to enter, if Christ should call them to it. And so we may interpret that place, 1 Tim. 6.12. Fight the good fight of Faith, lay hold on Eter­nal life, whereunto thou art also called, and hast professed a good profession before many witnesses, i.e. endure suf­ferings for Christs sake, for thou art [Page 24] called unto it, and hast professed in Baptism thou wouldst be his faithfull Souldier before many witnesses, i.e. (saith Hierom,) before the people of God and his holy Angels thou didst re­nounce to the world, and all the soft­nesses and vanities thereof, and gave up thy self to indure hardship, (as it is in another place, 2 Tim. 2.3.) Like a good Sculdier of Jesus Christ. For this cause it was perhaps that their Bapti­steria, V. D [...] ­rum disp. d [...] [...]ntiq. [...] funer. or Fonts used to he made where some Martyrs had suffered, that so they might be put in mind they entred into a War-fare, wherein they must re­sist unto blood, striving against sin. Our very first Incorporation into Christ, is in effect an Expiration to the world; and then we begin to die, when we be­gin to live. As soon as ever we declare for Christ, and are listed into his Mi­l [...]tia, the Devil raiseth all his forces against us, and we must not expect to march quietly to Heaven. You shall read of nothing but sufferings after our Saviours Baptism, and most of the rest of his life before, for thirty years (which we may suppose had less trou­ble in it,) the Holy Ghost passes over; [Page 25] as if he would tell us, that when by Baptism we give our selves to him, and become his Children, we enter upon a state of sufferings,Rev. 7.14. and perhaps must wash our Garments again in the blood of the Lamb.

And having thus shewed the great­est Ingagement that it can lay upon us, which is to lay down our lives for Christs sake if he require it; I shall pass to the next part of this discourse, which is to shew what the meaning & intent of it is on Gods part, & what blessings are thereby conveyed back again to us, who thus give up our selves to him.

2. God by his Minister (that doth in his name, and by his Authority bap­tize,) doth receive the persons so wash­ed into the Injoyment of some privi­ledges and benefits that otherwayes are not ordinarily to be enjoyed. For what is done by his Minister, is as if the hand of God should do it. So it is said, John 3.23. That Jesus came into Judea, and baptized; and verse 26. The Jews say to John, He to whom thou bearest witness, behold the same baptizeth: and again, cap. 4.1. It is said, That Jesus made and baptized more Disciples then [Page 26] John; yet verse 2. We are told, That Jesus himself baptized not, but his Di­sciples. That which Officers and Ser­vants do by Commission and Authori­ty of their Master, is accounted to be his Action; And so,

First, God receiveth us hereby in­to his family, to be numbred among his people, of whom he will have a special care. [...]o Chry­sost. speaks to the newly baptized, [...]. It is the seal (as it were,) of God upon us, his Mark and Ca­racter whereby he owns us for his sheep, and knows us from all other, so as to have a more particular inspection over us then the rest of the world that make not this profession, & to indow us with certain peculiar favours, even be­fore we are able to perform any part of our Duty unto him. It is the door whereby we enter into the Church, the Gate that lets us into Christs fold, and the first step to fellowship with God and with his people. Whence it was the Font you know used to be placed at the door or entrance of the Church,V. August. l. 2. de. Ca­tec. rud. cap. 1. to signifie that by this we come into the Congregation of Christs Disci­ples, but yet that by Baptism we are brought but to the beginning of Reli­gion, [Page 27] and must make a further progress to perfection, till we come to the holy place, and into a nearer communion with God. The Minister likewise used to take the Infants into his arms, to sig­nifie I suppose, Gods receiving and embracing of them with a loving affection. Yea, he used to kiss them, either to signifie that love of God to them, or that they were now of that community and body, whom the A­postle bid to salute one another with a holy Kiss. And all this is supposed in the word Proselytes, or Comers un­to God, which clearly argues some relative Action of his, which is recei­ving and entertaining them graciously as those he will have in his favour. But more particularly.

Secondly, Hereby God receives us into a state of pardon and forgiveness. He assures us that Adams sin shall not undo us, and that every sin of our own shall not exclude us out of Hea­ven, but that we shall have the benefit of Repentance, and an allowance to retract our follies, yea, and Grace so to do, if we will make use of it. He admits us into that Covenant of [Page 28] Grace which accepts of Repentance in stead of Innocence, and Amendment in stead of an unerring Obedience. This is one of the special favours of the Gospel, (which by Baptism is con­signed unto us,) that former Iniquities shall not be remembred, and that every breach of our Covenant, if there be a real chan [...] wrought in us, shall not void it, and make it null, and ineffectu­all unto us. So in Mark 1.4. John is said to preach the Baptism of Repen­tance for Remission of sin. And Ananias saith, (Acts 22.16.) Arise, and be bap­tized, and wash away thy sins. And the Greek Church after Baptism, sings those words three times,Georg. Fhelavius Ib. Blessed is he whose iniquity is forgiven. As those who came to the Baptism of John, did thereby receive a distinguishing mark and character that they should not be-destroyed in the ruine of the Nation, (in so much that he saith to the Pha­risees that desired Baptism,Mat. 3.7. Who hath warned you to flee from the wrath to come?) So they that are baptized into Christ, do thereby receive a pledge, that no sin which they stand guilty of shall bring the anger of God upon [Page 29] their heads if they will keep his Co­venant; but all shall be crossed out which they are charged with, and be like words writ in the water, that are obliterated and vanished, nowhere any more to be found.

Thirdly, We receive hereby the Promise of the Spirit, the Effusion of which,Joh. 3.5. is likened to the pouring out of water; and so is in Baptism most aptly signified and represented. I will pour (saith the Prophet,) waters on him that is thirsty, and floods upon the dry ground, (i. e. upon the Gentiles who were as a wilderness.Isa. 44▪ 3, 4, 5.) I will pour my Spirit on thy seed, and my blessing upon thy Off­spring, and they shall spring up as among the grass, &c. In which place, that there may be a Prediction of Baptism, it is very probable, for thus much some of the Jews do acknowledge, that the Prophet speaks of Gentiles that should be Proselytes, and called by the name of Israel; and we Christians know that we are Abrahams seed, and that this Promise hath a respect to the times of the Gospel. Rasi out of R. Nathan thus glosses upon the fifth verse: There are four sorts of Con­verts [Page 30] here spoken of, one shall say, I am the Lords, [...] these are they that are Proselytes of Justice, or the most per­fect Converts; And another shall call himself by the name of Jacob, [...] these are the little Ones of the ungodly; And another shall subscribe with his hand to the Lord, [...] these are the Pe­nitents, or the men that repent, and surname himself by the name of Israel, [...] these are the strangers, i. e. those that observed the Precepts of the sons of Noah, and particularly renounced Idolatry; and therefore this part of the verse is by another rendred [...] they that fear God. Where ob­serve,V. Rai­mund. pug. fidei. par. 2. cap. 14. that he calls one sort of these Converts [...] the little ones, who were not thought (it seems,) to be un­meet to be made members of a Church, and were not judged by their fathers admission to be received, but were di­stinctly admitted by themselves by the decree (as they tell us,) of the house of Judgement. And observe likewise that all these Proselytes being said to spring as it were out of the water,So Chry­sost calls the new baptized persons [...], &c. Orat. prima & secunda de Resurrect. these [Page 31] words may well be a Prophesie of Christian Baptism, to which a promise of the Spirit is annexed, which is very well signified by water; for as that cleanses and purifies from filth, so the Spirit of God, (called upon this ac­count the Holy Ghost,) is the Sancti­fier of Gods people, purging and cleansing their hearts from all impuri­ties. This being therefore the great work of the Spirit so well represented by water, we must conclude, that when the Minister washeth us in Gods name, God thereby promiseth that he will be assistant to us by the holy Ghost, & that he will send upon us his Grace,Tit. 8.5. that we may be saved through the washing of Regeneration, and the renewing of the H. Ghost. According to that of the Apostle, 1 Cor. 6.11. the place before mentioned, But you are washed, but ye are sanctified, but you are justified in the name of the Lord Jesus, and by the Spi­rit of God. Where as those words [In the name of the Lord Jesus] refers to being justified; so those words [By the Spirit of God,] refers to their being washed and sanctified. So in that place of Ezekiel, cap. 36.25. After [Page 32] he had said, That he would sprinkle them with clean water; it follows as an expli­cation of it, vers. 26, 27: A new heart will I also give you, and a new spirit will I put into you, &c. And I will put my Spi­rit within you, and cause you to walk in my Statutes. All which doth sufficiently shew that in this Washing with water, the Lord ingages to give the Spirit. [...]. Chrys. orat. 1. de resur. [...].

Fourthly, We receive hereby a Pro­mise of Resurrection unto life: Though we by going into the water profess that we are willing to take up the Cross, and dye for Christs sake; yet on Gods parts, this action of going into, and coming out of the water again, did signifie that he would bring such persons to live again, That he would not leave their soul in grave, nor suffer his holy one to see corruption. And this according to Chrysostome, (a very judicious Interpreter, who was so full of the Spirit of Saint Paul, that he dreamt sometime that he appeared to him,) is the meaning of that difficult place, 1 Cor. 15.29. Else what shall they do that are baptized for the dead? &c. i. e. for their dead bodies. Why do they profess in Baptism, that they [Page 33] believe the Article of the Resurrection of the dead, among the rest of the Articles of Christian faith? Why are they baptized into the hope and ex­pectation of it, of which (saith he) the Minister gives them a sign or symbole, [...], by the things themselves that he doth, putting them in, and taking them out of the water, which is a sign of their descend­ing into the state of the dead, and their ascending up from thence. Now what good do they receive by Baptism, if they shall not rise again, but remain al­wayes in the grave? If any think it harsh to render these words, For their dead bodies, by these, For the resurrecti­on of their dead bodies, (which in Bap­tism we profess to believe,) it is only for want of skill in the short manner of speaking, which the Hebrews use. And methinks they may otherwise be interpreted to the same sense more plainly after this manner, Why are they baptized for their dead bodies, i. e. for the benefit and profit of their dead bo­dies? for [...] denotes the end, which an Agent intends in an action. (as Gal. 1.4. who gave himself [...], [Page 34] [...], [...], some have it, which is of the same force. for to take away our sins,) and there can be no end upon our dead bodies which we can have, but that they may live again; therefore for this end we are baptized, that they may rise from the dead, which if they should not, we should lose (saith the Apostle,) the great benefit which in Baptism was consigned; and to what purpose should we use that Rite? It may be replied, that I have already mentioned many other purposes which render it sufficiently beneficial. But if it be considered how near sin and death are one to the other, we shall conclude that so must remission of sin, and the resurrection from the dead go together, and that if the one be not believed, we may easily doubt of the other, or at the best, we shall make for­giveness lame and very imperfect while this great punishment of sin, viz. Death remains unremoved. Luther indeed in his version of the Bible gives ano­ther interpretation of this place, but sutable to my present discourse, which is grounded Dilheirus thinks upon that practise I mentioned of Baptizing in the places where the Martyrs were [Page 35] nterred. The sense whereof is this, (as one that understands the language, interprets it to me,) What mean they to be baptized [Uber Den Toden,] over the dead? To strengthen (saith Luther in his gloss upon the words,) or confirm the Resurrection; they used to baptize Christians [Ʋber den Toden grahern,] over the graves of the dead, the in­tention whereof was to shew that the same, the very self same person should rise again. But I doubt we shall not find that custom so antient as St. Pauls days, wherein there had been but few Martyrs; and therefore I wave it, think­ing the other more clear and proper. If any one like it, then from both me may conclude, that the wa [...]rs of Baptism are like the waters of heaven, which falling upon the dry earth, and the dead roots of plants, makes them spring forth, and live again. It gives us assurance, that we shall not alwayes sleep in our dust, but shall spring up and flourish in a better soil, even the Garden of God, never to die, or wi­ther any more. And Circumcision seems not to have been without this signification neither, for they used to [Page 36] cast the fore-skin cut off into a vessel full of dust, to signifie it is like, that the circumcised person did renounce the Devil and his lusts, by whose impulse, Adam sinned, and so died, and was turned again into dust;V. Joseph. de Voysin de leg. Div. cap. 7. and that he did cast away all that evil concupiscence, by which death came into the world, hoping that that being buried, he should attain the Resurrection of the body, and live again. To which pur­pose a very antient book (the Zohar) applies a place in Job, which shews, though not the sense of the Scripture, yet their sense of Circumcision, Job 19.26. In my flesh I shall see God, i. e. by Circumcision (which was the Cove­nant of God in their flesh,) come to immortal life. And a tradition they have to this purpose, That when a man is signed with this holy mark, he is made worthy of the vision of God.

Fifthly, Baptism is not improperly called by Divines a seal of all these things, i. e. a Rite whereby the Cove­nant between God and us is confirm­ed, whereby we assure God of our fi­delity, and he assures us that as cer­tainly as our bodies are washed with water, so certainly will he give us of his [Page 37] Grace, & if we perform our undertak­ing, continually assist us with the holy Spirit, pardon our sins, deliver us from the power of the Devil, save our souls, and at last raise our bodies out of the grave, and make them spiritual and immortal, and unite both body and soul together i [...] [...]ernal Glory. That conditional Covenant of Grace and Mercy that was sealed before indefi­nitely by Christs blood, is now sealed by Baptism to this particular person which receives it. Therefore,

Sixthly, The sum of all is that here­by we are regenerated and born again. It is the Sacrament of the new birth, by which we are put into a new state, and change all our relations, so that whereas before we were only the Children of Adam, we are now taken to be the Children of God; such of whom he will have a fatherly care, and be indulgent and mercifull unto. We have now a relation likewise to Christ as our Head, and to the holy Ghost as the Giver of life and grace. Yea, herein he grants remission of sin, and we are sanctified, and set apart to his uses. We being hereby given to him, [Page 38] and he accepting of us, do become his possession and proper goods, and can­not without being guilty of the foul­est Robbery sin against God. We are made hereby the Temples of the Holy Ghost, the place where he, and nothing else is to inhabite; and being by this consecrated to him [...]e likewise then enters upon his possession, and we are said thereby to receive the holy Ghost; so that if we run into sin, we defile his house, and commit the greatest pro­faness and impiety, and may be said very truly to do despite to the Spirit of God whereby we were sanctified. Socrates in Plato well saith, that every man is by his birth,In Phaedo­n [...]. [...], One of Gods freeholds, and there­fore concludes it is as unlawfull for a man to kill himself, as a servant to run away from his Master, seeing he is not his own goods, nor can dispose of his life according to his pleasure. In this second birth God is seized again of us, he owns us in a special manner for his Children, and we may not without committing a double murder sin against him, and may be called twice dead if we do, because in Baptism are [Page 39] the beginnings of a new life, and the Spirit of life takes hold of us, and as far as is agreeable to our age and con­dition we are renewed by the Holy Ghost. For Baptism being a beginning of our performance of our duty, God doth likewise in it begin proportiona­bly to make good his promise. We may call it therefore with Cyprian, Geneta­lis unda, aqua salutaris, &c. the Laver of Regeneration; seeing as the Apostle saith, 1 Cor. 12.13. By one spirit we are all baptized into one body, &c. whereby he intimates that the Spirit of God doth accompany this water, and therefore we must be in a sort made other Creatures. I see no cause to leave this antient language which may have a very good sense, and none I suppose will deny but that at least a Relative change is herein made, and so much Grace and Favour is conferred,Apolog. 2. [...]. that we stand upon better terms then meer nature did instate us in. Justin Martyr relating the manner how Christians were made, (that the Hea­thens might not he offended so much at their Religion,) speaks of this mat­ter. When men are perswaded of the [Page 40] thing: that we teach, and promise to live accordingly, they fast, and pray, and beg of God remission of sin, and then we bring them to the water, and so they are born again after the same manner that we were regenerated: to this he applyes that place, Joh. 3.5. Except a man be born again, &c. All things seem to grow out of water, and it was not unfitly made by one of the antient wise men, the first Principle of all, so that it may well signifie another birth, a new plantation in a better soil, which is watered by daily dews and showers of Gods heavenly Grace; and in, it we may be said to have changed our Patents, and all our re­lations, so as after a manner to become new Creatures.Li. paedag. cap. 7. If Clemens Alex. his reading of that place, Mat. 3.17. be right one would think that Christ was by Baptism admitted to his office, and had a kind of a new birth in it, Thou art my beloved Son, this day have I begotten thee. i.e. now have I appoint­ed thee to thy office, now of the Son of Joseph as thou art esteemed, I declare thee the Son of God, and make thee my Vicegerent. That which was per­fectly [Page 41] done at the Resurrection (to which those words, This day have I be­gotten thee are applyed, Act. 13.33.) was begun and done in sign at Bap­tism, when the Holy Ghost likewise de­scended upon him, and anointed him unto his office. And so in after times they used to anoint the baptized per­son with oyl, to represent, I suppose, that God took him to be his Son, and did bestow upon him the Holy Spirit. But because Clemens must be thought to have expressed rather the sense, then the very words that were spoken, let us consider only what succeeded our Saviours Baptism, and it will tell us thus much, that at that time it was that God first owned him openly for his Son, and it may well teach us that in Baptism God takes us to be his Chil­dren, [...]. we are received under his sha­dow, are, and shall be indued with this Holy Spirit, according as it follows in him; Christ was our [...], Ex­emplar or Pattern; and being bap­tized, are illuminated; and being illumi­nated, we are made sons; and being made sons, we are compleated; and being com­pleated, we are made immortal. There is [Page 42] nothing wanting after we are baptized to the injoying the whole of this, but that we be faithfull in Gods Covenant, and follow the conduct of Gods illu­minating and holy Spirit, till we be made Possessors of that Immortality, unto which in Baptism we have a Title given us. The antient Christians speak of high Illuminations, where­withall God pleased then to grace Baptism; I make no question but they speak as they felt, and that they talk not of a strange change then wrought which never was; but if any say, that those great Communications of the Holy Ghost were proper to that time when Christ did most nota­bly attest to the Truth of his own In­stitutions for the conviction of Unbe­lievers, I think so also: for young plan­tations needed larger effusions of the heavenly dews to water and cherish them. But yet we may conceive that there may be still some operations of that spirit in mens hearts at Baptism, though secret & insensible unto us; and I profess my self one of those that la­bour to believe very highly of Christs presence with all his own ordinances; [Page 43] though if any cannot savour this, I will not contend, nor fight in the dark, but desire the other things may be en­tertained which are certain, and then there will be sufficient ground to think that it is not indifferent, whether we be baptized or no; and that it is not a naked Ceremony that neither doth good not harm, as some men seem to speak against the constant sense of the people of God. And thus much may suffice concerning my thoughts of the first particular, wherein you have had a short account of the intent, use and benefit of Baptism. It remains that speak a few words of the other two particulars in the text, and shew in the second place,

2. Who are the persons to be baptized?

The Text will not let us doubt but all those who are willing to embrace Jesus as the Christ, and the Son of the living God, and to give themselves up to his instruction and teaching, are thus to be initiated and entred into his Re­ligion. Only it is scrupled, whether those that cannot express such a wil­lingness, [Page 44] nor make any signs of it are so to be admitted, and therefore all In­fants are by some excluded from these waters, as subjects uncapable, either to make any such profession and ingage­ment, or receive from God any such benefit.

This point hath been so sifted even to the very bran, that I cannot think mine eyes so acute as to discern any little Argument to lie still neglected that I should be able to boult out. The custom of the Church hath been plead­ed, which is accounted the best Inter­preter of a doubtfull law; And the Scriptures have been searched in these late times (more I think then ever,) by many learned Authors in every ones hands, and to such excellent purpose, that if I were able to plead the Infants title strongly, my defence might be spared.

I will therefore briefly dismiss this head with these four considerations.

First, That if there were any In­fants in this persons family, it is certain they were baptized, for he was baptized, he, and all his. It is doubtfull indeed, whether there were any or no; yet it is [Page 45] considerable (especially in conjunction with other Arguments,) that neither here, nor any where else in the whole Scripture are they excepted, (and it is scarce to be thought that all of the families baptized were without In­fants,) nor is there one word that tends to the excluding of them from Baptism. But,

Secondly, I consider that Infants are capable to be ingaged and professed, and likewise to be received into the Grace and favour of God.

Baptism may be looked on either as a sign of what we are to be in our fu­ture course, and what God hath done, and will do for us, and so all must grant that Infants are as capable as others to receive it; or secondly, As a seal of the truth of God, under which notion we ordinarily conceive it, and then they are as capable likewise as grown men to have any thing conveighed and sealed unto them, upon such conditi­ons afterwards to be performed; or thirdly, As an Obligation whereby we are tyed to perform those conditions; and fourthly, As a priviledge where­by we are actually instated into some [Page 46] Favours and Injoyments; and if any affirm that in these two regards they are uncapable, let them remember that Children may be bound by deeds drawn up and sealed between two per­sons before they understand any thing at all, and that a Child may be crown­ed in the Cradle, and it will stand good to all purposes. A Parent may contract with God on his childs behalf, no otherwise then a Guardian doth in the behalf of a minor or one under age, which he cannot afterward retract when he is out of his Pupillage with­out injustice, and being lyable to the Law, if the contract be judged to be to his behoof and benefit. As in the Interpretation of Law that is an Act of the Pupil, or child, which is done in its name, and for its good by his Tutor or Guardian; so may God be pleased graciously and favourably to accept of this Act of the Parent laying such an Obligation upon the child, and in­terpret it for the childs own Act and Deed, so conferring his graces upon it, and expecting performance of Faith and Obedience, and looking upon it as so ingaged, that it shall be properly [Page 47] said to break a Vow and Covenant, if it sin against him. And this will still be clearer from a third consideration.

Thirdly, That Children are in the pow­er of the Parent, and they have a Jus or Right unto them, so as they have to any other things that are their pro­per goods. They may therefore make an offering of them to God, and dedi­cate them to his uses, as well as Land or Money and there is no question but God will accept of them as of any thing else that they consecrate to him, and take them for his portion, so that it shall be a sacrilegious Act for these Infants hereafter to alienate them­selves from him, and convert them­selves to the uses and service of any other.

This the Denyers of infant-Bap­tism cannot deny, that it is very fit Pa­rents should by solemn prayers and profession devote and consecrate their children to God and make an open ob­lation of them before all to his service, only they would not have it done by washing with water, which is as much as to grant that they would have the thing done, but not the Ceremony or [Page 48] Rite used, and that they are capable of the thing signified, but not of the sign, of the greater matter, but not of the less; and as it seems to me they make a Controversie where there need be none; for if they are to be devoted to God, Baptism being the way wherein we devote our selves to him and being so significant of our Duty, it is the fit­test way wherein to devote our Chil­dren to his use.

Fourthly, Christ may well be con­ceived to include them when he bids his Disciples Go and baptize all Nati­ons in the name of the Father, Mat. 28. &c. for that was no more then a commission to go and make Proselytes, and ingage them by Baptism in Christs Religion. Now I intimated before that there were young strangers admitted by the Jews, i. e. Infants or little Children were made Proselytes to their way of Worship, and it is plain that all were baptized into Moses in the sea and in the cloud; both old and young, the In­fants as well as the grown men passed through the water, and were all cover­ed with the cloud, and likewise Favo­ [...]es sunt ampliandi, where none are ex­cepted, [Page 49] favours and benefits are to be inlarged unto all; and to spare further labour of a long discourse, let me only remember you how Moses did take the Children into Covenant with God, as well as the rest, Deut. 29.10, 11, 12. You stand this day all of you before the Lord your God your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel, your little Ones, your wives, &c. that thou shouldest enter into Covenant with the Lord thy God, and into his oath which the Lord thy God maketh with thee this day. Why should we not then think that the Mediatour of the new Cove­nant did include these little Ones, as well as others in that universal expres­sion, and that he would have them enter into Covenant with God? If any ask why our Saviour did not then ex­presly mention them? the Answer will be easie, That there was no need for him to express every particular sub­ject of Baptism, seeing it was so well known before by the common practise of the Jews, and by the former Co­venant, and therefore his chief intent in those words was to tell them in [Page 50] what manner and form they should now baptize, viz. in the name of the Father, Son and H. Ghost, which had not been yet used, but now was to be every where practised. I have no mind to add more, but beseech the Lord, that all those who dispute against In­fant-baptism, may behave themselves like men baptized, and remember that humility, modesty and peaceableness of spirit are great Doctrines in the Christian school; and that if so many good and learned men have erred (as they think,) then so may they.

A few words concerning the third general Head of our discourse, may perhaps lend a little further light to this business, and manifest that there is not so much required as some ima­gine, to qualifie and capacitate a per­son for Baptism. For,

3. It is said here, that [...], straight way, immediatly, without any further proof he was baptized. If you look back, you shall find that Paul and Si­las being close Prisoners at Philippi, there was about mid-night a great Earth-quake, that made both the Pri­son and the Jaylor also shake, and [Page 51] opened both the doors of the Prison, and of the heart of the Keeper; for this strange trembling of the earth, it is very likely caused him to appre­hend that these were divine persons, for whom such a wonder was wrought, and so to come trembling before them, and inquire what he must do to be saved? They told him,Vers. 29, 3. that he must believe on the Lord Jesus, and accordingly spake to him the Word of the Lord,Vers. 31, 32. i.e. proved to him that Jesus was the Son of God, and taught men the true Religion, and way to life. The very same hour he took them, and washed their stripes, and then was washed himself in the name of Christ.

By this it will appear, that though a Profession of Faith be required, yet not a distinct belief of every thing in Christs Religion, for that could not in the space of an hour be comprehend­ed; He therefore having a general knowledge that Jesus was the Son of God, and a Teacher sent from Hea­ven to do men great good, and pro­fessing a readiness to be taught by him, was received by Baptism into [Page 52] Christs school to learn of him. That such a knowledge, together with a re­pentance of their fore-past evil life, did sufficiently qualifie for Baptism; you may see by consulting these places, Acts 2. All the Sermon of the Apostle tends to no other pur­pose, but to prove that Jesus whom they crucified, was the promised seed, which he demonstrates from his resur­rection, and the effects of it, that abundantly declared he was made Lord and Christ. Verse 36. When this was cleared to them, their hearts were pricked, to think what they had done, and he exhorts them to repent of it, and receive Baptism, which three thousand of them immediatly did, as you read verse 41. And continued stedfastly in the Apostles Doctrine. Verse 42. i.e. learning of that Religion, to which they saw so much reason to addict themselves. So Acts 8.35. We find that Philip preached Jesus to the Eunuch, and required only this profes­sion of him. Verse 37. That he be­lieve with all his heart, that Jesus is the Son of God, and then he went down into the water with him, and baptized [Page 53] him. And again, cap. 18.5. Paul was pressed in spirit, and testified to the Jews, that Jesus was Christ; and then verse 8. Crispus believed on the Lord, with his whole house, and many of the Corinthians hearing, believed, and were baptized. So in all other places, you will find there was so little space be­tween their preaching and baptizing. that they could not well be taught more then this, that he was the Mes­siah, or Christ that was expected, and that all must be obedient to him. So that this washing did admit them, and ingage them to be his Disciples, to be taught, and instructed by him, and to learn the way of God perfectly, which they could not but believe he would acquaint them withall, being a mes­senger sent by God unto them. And this is most plainly intimated in the words of that commission Christ de­livered unto them. Mat. 28.19, 20. Go and teach, or disciple all Nations, &c. Where there are two teachings, the one before, the other after Bap­tism, the first can be no more then a perswasion of them to become the Disciples of Christ, and put themselves [Page 54] into his school, because he was the Son of God; and then after they were baptized, follows a more accurate and full instruction of them in all the parts of their Duty, which is meant by those words, [...], &c. Teaching them to observe all things whatsoever I have commanded you. Where the word for teaching is different from that in the former verse, ( [...],) and sig­nifies a larger knowledge of Christs Doctrine which they had ingaged themselves to observe, being assured the Son of God could teach them no­thing but the Truth.

And this I take to be the reason why so many fell off again from this profession, when the displeasing Do­ctrines of Christ came to be practised. They had not considered what it would cost them to be Christians, but only as I said, were in general convinc­ed, that he was Gods Son, and that they must be his Disciples, and so they liked no longer to be his followers, when their carnal Interests came to be touched, and when they saw that he was such a Master as would not let them have their own will, nor enjoy [Page 55] this present world, nor (in one word,) serve two Masters, God and their Mammon too. Though they did in gross (as I said,) profess to forsake their sins, and lead a holy life, yet when they came to be informed in the particulars of self-denial, and such hard lessons, they returned rather with the dog to the vomit,2 Pet. 2.22. and the washed sow to the wallowing in the mire.

That I may put an end to this Dis­course, let me shew you a little how it will be usefull to you, and have an In­fluence upon practise, and if you be believing, and obedient, I shall be con­fident I have not made you mispend an hour in perusing what I have re­presented.